^3/0 


\]&\l 


“Sir, 


we  would  sec  Jes«s»" — St»  John  XII.  2J 


Church  Unity 

A Sermon  by  the  Reverend  Walter  S.  Trowbridge 
Rector  of  The  Church  of  The  Holy  Faith 
at  Santa  Fe,  New  Mexico 
preached  during 
the 

Nineteen  Eighteen  Convocation 

of  the  Missionary  District  of  New  Mexico,  and 
Texas,  West  of  the  Pecos 


and  printed  and  circulated  by 

The  Bishop  and  Convocation  : 
^THAT  THEY  ALL  MAY  BE  ONE^^ 


New  Mexico  Convocation — April  30,  1918 


Church  Unity 

St.  John  XII.  21.  “Sir,  we  would  see  Jesus.” 

The  world  is  sick  at  heart  from  viewing  the  spectacle 
of  horrors  “over  there.”  If  it  be  true,  as  7'umor  tells 
us,  that  allied  soldiers,  in  the  trenches  and  in  “no 
man^s  land,”  have  seen  Him  Whom  they  tenderly 
speak  of  as  “The  White  Christ,”  as  I apprehend  it, 
there  are,  mainly,  two  conditions  under  which  that 
Vision  was  vouchsafed:  1.  They  have  strongly  DE- 

SIRED TO  see  HIM,  and ; 2.  They  were  Avilling  to  sub- 
scribe to  the  laAV  of  spiritual  optics  under  which,  alone, 
they  might  behold  Him. 

But  these  Greeks  whom  St.  John  is  talking  about? 
Well,  they  had  the  desire,  and,  measurably,  it  Avas 
gratified.  They  saAv  Him  AA'hose  reputation  Avas  that 
of  a miraele-Avorker — a man,  apparently,  like  other  men 
though  AA’ith  greater  poAver.  These  Avere  of  that 
Athenian  race  Avho  “spent  their  time  in  nothing  else, 
but  either  to  tell  or  to  hear  some  neAv  thing.”  But 
had  they  the  poAver  of  Spiritual  Vision  to  perceiA-e,  as 
Avell,  Avithout  Avhich  Avould  not  be  reA^ealed  to  them 
(not  simply  the  Jesus  of  earthy  rumour,  but)  the  real 
Jesus  of  heaA'enly  reality?  That  this  latter  AAms  not 
to  be  their  prhdlege  is  disclosed  by  a careful  study  of 
St.  John’s  narrative  of  events.  Let  us  turn  to  the  Gos- 
pel story,  and  get  the  lesson  if  Ave  may,  and  Avill,  Avhich 
the  language  but  half  discloses,  at  all  events  to  the 
astigmatized  eye  of  human  pride. 

It  must  be  the  Greeks  failed  to  perceh’e  AAdiat  man- 
ner of  man  He  Avas ; for,  Avhat  else  can  ha\"e  prompted 
those  mysterious  sayings  so  immediately  upon  the  mak- 
ing knoAvn  of  their  desire?  Andrew  and  Philip  tell 
Jesus.  Jesus  ansAvered  them,  saying,  “The  hour  is 
come  that  the  Son  of  man  should  be  glorified.”  Here 
is  the  process:  “Except  a corn  of  Avheat  fall  into  the 


CHURCH  UNITY 


oTound  and  die  it  alddetli  alone : but  if  it  die,  it  briiig- 
eth  forth  much  fruit.  He  that  loveth  his  life  shall  lose 
it ; and  he  that  hateth  his  life  in  this  Avorld  shall  keep 
it  unto  life  eternal.”  Unearthly  language,  to  be  sure, 
amid  which  the  human  side  of  Him  is  seen,  shall  Ave 
say,  by  the  Greeks — for,  He  goes  on:  ‘‘Noav  is 
my  soul  troubled;  and  Aidiat  shall  I say?  Father,  saA'e 
me  from  this  hour : but  for  this  cause  came  I unto  this 
hour.  And  I,  if  I be  lifted  up  from  the  earth, 

AA'iH  draAA'  all  men  unto  me.  This  he  said,  signifying 
A\diat  death  he  should  die.”  Abruptly  here  St.  John 
breaks  the  narratiA^e,  by  saying,  “Though  he  had  done 
so  many  miracles  before  them,  yet  they  belieA’ed  not  on 
him.”  The  SaA’iour  AA’as  liA'ing  in  the  shadoAv  of  a death 
AA'hich  He  kneAA'  to  be  only  tAAm  days  distant — but  He 
can  yet  declare  His  trust  and  loyalty.  So  He  says: 
“T  KNOAV  THAT  HIS  COAIMAXDMEXT  IS  LIFE 
EVERLASTIXG.” 

These  Greeks  could  not  yet  knoAv  AAdrat  that  trust 
Avas.  Xo  doubt  St.  John  counted  them  among  the  un- 
belieA^ers.  They  AA'ere  the  Rationalists  of  their  day — 
seeing  only  AAdiat  they  AAmnted  to  belieA^e,  and  belicA’ing 
only  AA'hat  they  Avanted  to  see.  Reason  may  help  iis, 
unless  AA'e  are  out  of  the  path  of  life.  SomehoAA^  in 
spite  of  reason,  not  ahvays  because  of  it,  life  goes  on 
liAung,  reaping  its  rcAvards,  paying  its  penalties,  AA'hat- 
eA’er  AA'e  may  THIXK.  And  men  go  on  belieA'ing  that 
it  AA'ill  eA^er  continue  thus. 

Therefore,  though  they  suaa’  Jesus,  the  Greeks  did  not 
find  Him.  Nor,  did  Ile'find  them.  Xor  could  He  yet, 
for.  He  had  not  yet  found  Himself.  He  AA'ould  not  do 
so  until  after  Good  Friday  and  Easter.  THEX  He  had 
discoA'ered.  to  us,  as  aatII  as  for  Himself,  AA'hat'  human 
Kingship  is,  and,  that  the  death  of  Self-surrender  to 
God  is  the  AUay  to  the  King’s  Throne,  the  croAA'iiing 
achieA'ement  for  eA’ery  man.  And  more,  Jesus  had 
found  His  felloAv-men,  because  He  had  folloAA'ed  the 
AA'ay  of  Loa'c,  AA'hich  is  the  only  High-road  to  the  human 
heart.  He  had  draAA'ii  men  unto  Himself  “AA'ith  the 
cords  of  a man,  AAuth  the  bands  of  loA'e.’’ 

Christ  upon  the  Cross  of  Obedience  is  saying  to  us 
men  to-day:  “FoIIoaa'  me.”  Shall  ours  be  the  final 


CHURCH  UNITY 


Apostasy  which  replies — “Away  with  liim ; we  have  no 
kino’  but  Caesar”? 

This  challenge  for  obedience  is  arbitrary  you  say? 
The  unbeliever  says:  “I  cannot  but  grant  asylum  to 
the  agent — my  Avill — by  Avhich  I gain  my  livelihood, 
Avhether  material  or  spiritual.”  Hearken — Nature 

bears  her  fruit  only  by  obedience  to  the  Luav  of  fruit- 
fulness, Avhich  is  just  as  much  a perennial  dying  as  a 
perennial  fruit-bearing.  Except  a corn  of  Avheat  die 
it  abideth  alone.  So,  Human  Nature.  Generation 
means  the  passing  of  one ; and,  the  coming  of  another. 
So,  even  more  than  they  all,  the  Divine  Nature.  The 
Life  of  God’s  Loa’o,  in  its  manifestation  as  the  supreme 
object  of  our  joy,  is  cradled  by  Christ’s  death. 

It  is  the  LAAV  OF  LIFE.  Fundamentally  the  ques- 
tion Avhether  IT,  or  some  other  princi])le,  shall  be  es- 
tablished as  the  LaAv  of  Life  is  preei.sely  THE  ISSUL 
AA'hieh  is  being  decided  by  War  noAv.  \"et,  in  the  face 
of  this  LAW  OF  LIFE,  Nietzsche,  in  his  book,  “The 
AVill  to  Power”  teaches  that — “God  on  the  Cross  is  a 
curse  upon  life;  a sign-post  directing  iieople  to  deliver 
themselves  from  it.”  Noav,  as  a student  of  history,  I 
do  not  claim  the  omniscience  Avhich  has  cognizance  of 
every  occurrence  that  has  eA'er  happened.  But,  so  far 
as  I do  knoAv  history,  there  Avas  one  occasion  Avhen  the 
Cross  Avas  a curse  upon  life,  a sign-post  directing  peo- 
ple to  deliATi*  themselATS  from  it.  It  Avas  during  lire 
German- World  War,  Oh!  centuries  ago.  “During  the 
German  retreat  from  the  Somme  the  allied  officers 
noticed  a peculiar  accuracy  in  the  enemy’s  firing.  So 
many  casualties  occurred  from  this  accurate  shelling 
that  the  officers  set  themseU'es  to  discover  the  cause. 
They  found  that  the  circle  of  shells  had  for  its  centre 
the  cross-roads  (Avhere  allied  troops  Avould  be  passing 
and  repassing)  and  that  at  the  cross-roads  Avas  a Cruci- 
fix that  stood  up  clearly  as  a landmark.  Evidently  the 
cross  Avas  being  used  to  guide  the  gunners,  and  Avas 
causing  the  death  of  our  men.  The  cross  stood  close 
to  the  road  and  Avhen  the  Germans  retired  they  had 
sprung  a mine  at  the  cross-roads  to  delay  our  adA'ance. 
Everything  near  had  been  bloAAUi  to  bits  by  the  explos- 
ion except  the  crucifix,  but  that  had  not  a mark  upon 


4 


CHURCH  UNITY 


it.  And  yet  it  could  not  have  escaped.  They  set  them- 
selves to  examine  the  seeming  miracle  and  came  across 
one  of  the  most  astounding  cases  of  fiendish  cunning. 
They  found  that  the  Germans  had  made  a concrete 
socket  for  the  crucifix  so  that  they  could  take  it  out  or 
put  it  in  at  pleasure.  Befoi’e  blowing  up  the  cross- 
roads they  had  taken  the  cross  out  of  the  socket  and  re- 
moved it  to  a safe  distance ; then  when  the  mine  had  been 
exploded,  they  put  the  cross  back  so  that  it  might  be  a 
landmark  to  direct  their  shooting.  And  now  they  were 
making  use  of  Christ’s  instrument  of  redemption  as  an 
instrument  for  men’s  destruction.  Nor  was  this  the 
only  time  during  their  retreat  when  the  Germans  put 
the  cross  to  this  base  use  and  were  foiled  in  their 
knavery.”  (Atlantic,  April,  1918.) 

Herman  Bahr,  one  of  its  most  accurate  historians, 
tells  us  that  the  German  mobilization  for  World  war 
was  a millennium  ago. 

That  mobilization  he  tells  us  “Was  no  miracle,...  It 
was  the  net  profit  of  the  whole  of  German  history.  It 
Avas  nothing  other  than  the  natural  result  of  a thous- 
and years  of  Avork  and  preparation.”  The  Cross  a 
curse?  XeA'er.  Let  us  look  at  it  through  Robert  Ser- 
vice’s eyes. 

‘‘My  Foe” — Rhymes  of  a Red  Cross  Man. 

‘‘A  Belgian  Priest-Soldier  Speaks; — 

“Gurr!  You  cochon!  Stand  and  fight! 

Show  your  mettle!  Snarl  and  bite! 

Spawn  of  an  accursed  race, 

Turn  and  meet  me  face  to  face! 

Here  amid  the  Wreck  and  rout 
Let  us  grip  and  have  it  out! 

Here  where  ruins  rock  and  reel 
Let  us  settle,  steel  to  steel! 

Look!  Our  houses,  how  they  spit 
Sparks  from  brands  your  friends  have  lit. 

See!  Our  gutters  running  red. 

Bright  with  blood  your  friends  have  shed. 

Hark!  Amid  your  drunken  brawl 
How  our  maidens  shriek  and  call. 

Why  have  you  come  here  alone. 

To  this  hearth’s  blood-spattered  stone? 

Come  to  ravish,  come  to  loot. 


CHURCH  UNITY 


5 


Come  to  play  the  ghculish  brute. 

Ah,  indeed!  We  well  are  met, 

Bayonet  to  bayonet. 

God!  1 never  killed  a man: 

Now  I’ll  do  the  best  I can. 

Rip  you  to  the  e^■il  heart. 

Laugh  to  see  the  life-blood  start. 

Bah!  You  swine;  I hate  you  so. 

Show  you  mercy?  No! and  no! 

There!  I’ve  done  it.  See!  He  lies 
Death  a-staring  from  his  eyes; 

Glazing  eyeballs,  panting  breath. 

How  it’s  horrible,  is  ddath! 

Plucking  at  his  bloody  lips 
With  his  trembling  finger  tips; 

Choking  in  a dreadful  way 
As  if  he  would  something  say 

In  that  uncouth  tongue  of  his 

Oh,  how  terrible  Death  is! 

How  I wish  that  he  would  die! 

So  unnerved,  unmanned  am  I. 

See!  His  twitching  face  is  white! 

See!  His  bubbling  blood  is  bright. 
Why  do  I not  shout  with  glee? 

What  strange  spell  is  over  me? 

There  he  lies;  the  fight  was  fair; 

Let  me  toss  my  cap  in  air. 

Why  am  I so  silent?  Why 
Do  I pray  for  him  to  die? 

Where  is  all  my  vengeful  joy? 

Ugh!  My  foe  is  but  a boy. 

I’d  a brother  of  his  age 
Perished  in  the  war’s  red  rage; 

Perished  in  the  Ypres  hell: 

Oh,  I loved  my  brother  well. 

And  though  I be  hard  and  grim, 

How  it  makes  me  think  of  him! 

He  had  just  such  flaxen  hair 
As  the  lad  that’s  lying  there. 

Just  such  frank  blue  eyes  were  his 

God!  How  terrible  war  is! 

I have  reason  to  be  gay: 

There  is  one  less  foe  to  slay. 

I have  reason  to  be  glad: 

Yet — my  foe  is  such  a lad. 

So  I watch  in  dull  amaze. 

See  his  dying  eyes  a-glaze. 

See  his  face  grow  glorified. 


6 


CHURCH  UNITY 


See  his  hands  outstretched  and  wide 

To  that  bit  of  ruined  wall 

Where  the  flames  have  ceased  to  crawl, 

Where  amid  the  crumbling  bricks 
Hangs  A BLACKENED  CRUCIFIX. 

Now,  oh  now  I understand. 

Quick  I press  it  in  his  hand. 

Close  his  feeble  finger  tips. 

Hold  it  to  his  faltering  lips. 

As  I watch  his  welling  blood 
I would  stem  it  if  I could. 

God  of  Pity,  let  him  live! 

God  of  Love,  forgive,  forgive. 

His  face  looked  strangely,  as  he  died, 

Like  that  of  One  they  crucified. 

And  in  the  pocket  of  his  coat 
I found  a letter;  thus  he  wrote: 

THE  THINGS  I’VE  SEEN!  OH,  MOTHER  DEAR, 

I’M  WONDERING  CAN  GOD  BE  HERE? 

TO-NIGHT  AMID  THE  DRUNKEN  BRAWL 
I SAW  A CROSS  HUNG  ON  A WALL; 

I’LL  SEEK  IT  NOW,  AND  THERE  ALONE 
PERHAPS  I MAY  ATONE,  ATONE 

Ah  no!  ’Tis  I who  must  atone. 

No  other  saw  but  God  alone; 

Yet  how  can  I forget  the  sight 
Of  that  face  so  woeful  white! 

Dead  I kissed  him  as  he  lay. 

Knelt  by  him  and  tried  to  pray; 

Left  him  lying  there  at  rest, 

Crucifix  upon  his  breast. 

Not  for  him  the  pity  be. 

Ye  who  pity,  pity  me. 

Crawling  now  the  ways  I trod. 

Blood-guilty  in  sight  of  God. 

If  now  we  have  looked  long  enough  at  civil  division.s 
to  see  the  dark  shadows  east  l)y  earthly  dynasties  at 
enmity  with  each  other  when  viewed  in  the  White 
Light  of  Christ’s  Kingdom  of  Love,  what  are  tve,  as 
Christians,  to  say  when  we  Itehold  the  more  awful  des- 
olation of  the  SPIRITUAL  household  divided  against 
itself?  Is  there  any  such  relationship  between  these 
two  horrors  as  the  relationship  of  Cause  and  Effect?  I 
for  one  am  convinced  that  there  is.  Is  there  not  a ter- 
rible irony  in  the  situation  confronting  iis  to-day. 


CHURCH  UNITY 


wherein  the  Protestant  world  has  been  vociferously 
keeping  the  three-hundredth  anniversary  of  Martin 
Luther’s  supposedly  spiritual  declaration  of  independ- 
ence, while  at  the  same  moment  we  are  forced  to  wit- 
ness, on  the  part  of  Luther’s  nation,  the  attempt  to  in- 
flict upon  the  world  German  “Kultur”  and  German 
“efficiency,”  under  whose  tutelage  they  have  suc- 
ceeded, as  the  Lutheran  Pastor  of  Hamberge  in  Hols- 
tein, AValter  Lehman,  has  told  us,  in  reducing  God  to 
this  concept — “God  is  nothing  but  OUR  moral  activ- 
ity?” Luther  thought  he  was  establishing  Christ’s 
Kingdom  w’hen  he  deposed  the  Pope  and  banished  the 
Church  across  the  Tiber  (or,  to  the  other  side  of  the 
English  channel,  if  you  Anglicans  will).  Did  he  suc- 
ceed in  identifying  the  Kingdom?  His  spiritual  chil- 
dren believe  that  he  did  succeed ; for,  one  of  his  pro- 
geny, this  same  pastor  of  Hamberge,  now  assures  us 
that  “The  German  soul  is  God’s  soul.”  Mayhap;  but, 
if  so,  this  German  God  is  not  the  Christian  God,  which 
other,  to  prove  His  activity  to  be  MORAL  allowed 
Himself  to  be  nailed  to  the  Cross — from  Avhich,  He 
chanted  no  Hynui  of  Hate. 

I submit  that  if  this  Protestant  principle  of  individ- 
ualistic prerogative  be  accepted  as  the  leaven  which 
shall  leaven  the  whole  lump  then  the  war  to-day  proves 
Luther,  and  the  Kaisei’,  and  their  ilk,  the  legitimate 
children  of  a bastard  Christianity,  in  the  hideous  face 
of  which  it  were  hardly  worth  while  to  “Carry  on,” 
and  in  which  case,  “the  hand  of  every  man  against  his 
brother”  is  no  longer  a sin,  and,  Ave  must  apply  in  a 
new  sense  the  psalminst’s  injunction:  “Fret  not  thy- 
self because  of  the  ungodly:  neither  be  thou  envious 
against  the  evil  doer«.” 

But,  PERISH  such  Kultur!  Such  efficiency  were 
Hell,  in  its  utmost  degree  of  refinement.  God  is  not, 
Avhere  the  Kaiser  is;  except  He  be  there  as  the  inex- 
orable, albeit  the  perverted,  DYXAIVIIC  of  this  Self-de- 
termined Gehenna.  Only  secondarily  is  Hell  God’s  cre- 
ation, since,  as  I think  Ave  are  AA*itnessing,  Hell  is  the 
BY-PRODUCT  of  human  nature  in  its  oaaui  fertility 
of  inA'entHeness,  exercising  its  desire  to  CREATE 
independence.  Hell  primarily  is  the  human  self-Avill  in 


8 


CHURCH  UNITY 


its  perversion  from  God ; and,  WILL  BE  EVERLAST- 
ING if  self-will  shall  be  eternal. 

We  avert  our  faces  with  the  cry,  “Unclean,  un- 
clean,” against  its  leprousy;  and,  through  repentance 
shall  we  retrace  our  steps  back  to  the  City  of  God. 

But,  verily,  when  men  of  this  earth  thus  start 
heavenward,  no  longer  will  they  end  their  journey  in 
Berlin.  They  have  learned  that  there,  by  Lutheran 
Apostasy  from  God,  was  the  Church  of  Jesus  Clndst 
declared  to  be  effete ; that  there,  in  its  halls  of  ‘ High- 
er Criticism”  has  the  Bible  been  declared  to  be  no 
longer  God’s  Word  Written — “only  an  epi.stlo  of 
straw;”  that  there  has  the  Altar  been  desecrated  by 
subordination  to  an  earthly  throne;  its  common  food 
must  no  longer  nourish  fellowship,  with  Christ  nor 
men;  that  there  has  the  univei'sal  brotherhood  of  men, 
as  the  legitimate  earthly  children  of  the  Heavenly 
Father,  been  finally  repudiated  in  favor  of  the  Despot- 
ism of  a de-humanized  Kaiser;  that  there,  is  the  labor- 
atory of  “Science,  falsely  so-called”  wherein  is  -leing 
distilled  the  insidious  poison  of  that  human  pride, 
which,  from  Creation’s  dawn  of  day,  has  been:  The 

Fall  of  Man. 

We  thank  God  this  brand  is  only  local — “made  in 
Germany.”  Shall  we  not  pray  God  that  we  may  main- 
tain the  barrage  that  will  keeii  it  there?  “We  beseech 
Thee,  0 God,  so  to  direct  and  dispose  the  hearts  of  all 
CHRISTIAN  Rulers,  that  they  may  truly  and  imparti- 
ally administer  justice,  to  the  punishment  of  v/iclsed- 
ness  and  vice,  and  to  the  maintenance  of  Thy  true  re- 
ligion, and  virtue.”  Amen. 

Shall  we  not  also  thank  God  for  the  supreme  lesson 
which  Germany  is  teaching  the  world?  “Rigliteous- 
ness  exalteth  a nation:”  which,  reduced  to  the  terms 
of  the  condition  of  personal  glory  is  this — “lie  that 
humbleth  himSELF  shall  be  exalted.” 

What  next,  then?  Well,  “the  time  is  come  that 
judgment  must  begin  at  the  house  of  God.”  Judgment, 
I take  it,  over  the  spiritual  disunity  amongst  the  peo- 
ples of  the  earth.  Come,  now.  Dr.  Newman  Smythe, 
the  Congregationalist,  Dr.  Williston  Walker  (I  think 
a Baptist),  and  a hundred  other  signatories,  represent- 


CHURCH  UNITY 


9 


ing  some  nine  or  more  Protestant  Denominations,  pe- 
titioning oar  House  of  Bishops  at  its  recent  meeting  in 
New  York,  to  grant  them  Episcopal  Ordination, 
saying,— 


“At  this  epochal  hour  the  Church  of  God  is  con- 
fronted with  a great  emergency.  The  war  summons 
the  churches  to  make  common  cause  against  a de- 
Christianized  world,  yet  we  gratefully  recognize  that 
a spirit  of  mutual  trust,  comradeship  and  devotion  is 
increasingly  prevalent  throughout  all  communions. 
We  may  ask  for  our  communication  your  especial 
consideration  because  we  must  recognize  the  fact 
which  we  all  alike  deplore,  that  the  inherited  division 
between  the  Episcopal  ministry  and  the  ministries  of 
other  communions  is  one  chief  obstacle  to  the  re- 
union of  the  churches  of  the  Protestant  Reformation. 
We  do  so  the  more  hopefully  because  from  all  sides, 
of  late,  increasing  efforts  are  made  and  common  pray- 
ers offered  for  the  removal  from  Christianity  of  the 
reproach  of  disunity.  We  welcome  the  co-operation 
in  work  which  is  attained  by  the  Federal  Council  of 
Churches  and  through  the  efforts  of  War  Commis- 
sions of  the  several  churches;  but  we  cannot  hide 
from  ourselves  the  fact  that  such  co-operation,  how- 
ever successful,  does  not  reach  down  to,  or  remove 
the  fundamental  cause  and  evil  of  our  continued  sep- 
aration as  churches.  Moreover  we  earnestly  desire 
to  receive  from  you  some  more  definite  indication  of 
what  overtures  and  actual  approaches  toward  unity 
in  the  ministry  and  the  worship  of  the  Church  may 
be  deemed  in  your  Christian  judgment  now  possible. 

We  do  not  seek  immediately  any  proposals  involv- 
ing material  changes  in  existing  ecclesiastical  polities, 
which  might  require  considerable  postponement  for 
their  consideration  and  adoption  by  different  eccles- 
iastical bodies.  However  desirable  such  overtures  for 
more  leisurely  consideration  may  be,  the  present 
crisis  calls  for  definite  measures  of  prompt  co-ordin- 
ation. 

“While  responsibility  for  leadership  rests  on  all 
the  churches,  a special  and  distinctive  opportunity 
for  comprehensive  leadership  and  action  is  given,  we 
think,  at  this  hour  to  the  Episcopate.”  But,  “We  are 
to  find  our  way  through  our  differences  not  by  cir- 
cuitous compi’omises,  or  by  submission  one  to  the 
way  of  the  other.”  Still,  We  ask  for  such  declara- 
tion and  action  as  the  bishops  are  at  liberty  to  take 
on  the  assumption  of  the  theory,  commonly  preval- 
ent among  you,  of  an  Apostolic  authority  inherent  in 
and  continued  through  the  order  of  the  Episcopate, 


10 


CHURCH  UNITY 


and  furthermore,  which  is  offered  as  a basis  of  re- 
conciliation to  other  communions  in  the  fourth  pro- 
posal of  the  Lambeth  quadrilateral:  viz.,  “the  his- 

torical Episcopate  locally  adapted  in  the  methods  of 
its  administration  to  the  varying  needs  of  the  nations 
and  peoples  called  of  God  into  the  unity  of  the 
Church.”  We  are  asking  for  some  specific  and  ac- 
ceptable adaptation  of  your  administration  of  the 
Episcopate  to  the  present  needs  of  the  nations. 

Much  is  possible  today  which  but  yesterday  would 
have  seemed  imposible.  This  is  true  of  the  wonderful 
organization  now  being  made  of  the  resources  of 
our  country  that  the  war  of  democracy  may  be  won. 
Shall  the  Church  of  God  find  it  an  ecclesiastical  im- 
possibility similarly  now  to  organize  its  forces  as  a 
unit  to  win  for  the  world  the  victory  of  Christianity? 
This  one  of  the  greater  works  of  faith,  which  our 
Lord  promised  his  disciples  should  have  power  to 
do,  calls  for  new  leadership.” 

“New  leadership.”  Oh,  why  then  should  they  come 
to  us.  "We  have  nothing  “new”  to  offer  them  of  lead- 
ership. What  we  have  is  the  old.  Do  they  ask  the 
Church  of  C4od  to  deny  herself?  They  do  see  some- 
thing, They  declare,  “These  two  prospects,  either  of 
triumph  through  united  action  or  of  tragic  loss  through 
divided  counsels,  now  lie  before  the  churches;  and  be- 
tween these  two  the  decision  must  be  made.”  We 
never  have  questioned  it.  When  they  cite  the  mobiliza- 
tion of  the  nation’s  resources  for  the  war  for  democracy 
we  are  in  perfect  accord.  True,  we  are  hearing  much 
fault  found  with  the  U.  S.  Government  by  some  people ; 
and  the  Avrongs  as  fast  as  discoATred  are  being  righted 
— if  it  Avas  ever  Avrong  to  be  iniprepared  for  Avar — but, 
hoAv  do  AA'e  correct  the  defects?  Certainly  not  \A’ith 
another  Secession,  nor  AA’ith  oath  the  A'eiled  threat  of 
one. 

As  the  nation  in  its  decision  for  Avar  decided  to 
fight  for  something  bigger  than  its  OAvn  national 
existence  (and  this  is  the  glory  of  its  enterprise)  ; for 
nothing  less  than  the  universal  brotherhood  of  all  na- 
tions; and,  so  deciding,  so  renouncing  itself  through 
sacrifice  Avillingly  accepted,  has  found  its  true  SOUL 
by  determi)iing  to  die  into  life,  and  is  learning  by  sucn 
renunciation  hoAv  A’astly  augmented  its  life  is,  Avhen. 
and  as,  it  thus  enters  upon  its  individual  share  of 


CHURCH  UNITY 


n 


l)rotlierhood.  SO  -will  tlie  uis-jointed,  dis-membered. 
Church  of  God  become  the  all-mothering  Bride  oi; 
Christ  when  she  unites  herself  Avith  His  Priestly  act  of 
self-surrender.  The  Church  to-day  is  a divided  house- 
hold Avhich  cannot  stand  but  will  fall  Avith  the  crashing 
of  present  day  Avorldliness  unless  she  learns  the  lesson 
AA'hich  should  be  her  supreme  prerogative  to  teach,  both 
by  precept  and  example,  the  lesson  that  the  LaA\’  of  the 
higher,  fuller  Unity,  the  Unity  AA'hich  is  Life,  the  unity 
AA'hich  is  Peace,  AA'ill  fall  short  of  its  consummation  so 
dcA'outly  AA'ished  by  us  all  if  she  should  stop  short  only 
AA'ith  the  Fedei-ation  of  Tolstoi’s  hope  and  Vision,  AA'hich 
he  called  the  United  States  of  the  World,  refusing  to 
press  onAA'ard  and  upAA'ard  into  the  Kingdom  of  God. 

This  is  the  only  AA’ay  to  make  Democracy  safe  for  the 
AA'orld  AV'hile  AA'e  are  making  the  AA'orld  safe  for  Democ- 
I'acy.  It  can  be  done  only  as  aa'o  first  make  the  Avorld 
free.  But  freedom  is  self-control;  and  self-control  is 
self-surrender  to  the  last  red  corpuscle ; unless — the 
Gospel  of  Jesus  Christ  has  been  proA'en  a hoax. 

Sirs : AA'e  AA'ould  see  Jesus. 

If,  and,  AA'hen  AA'e  SEE  Jesus,  then,  AA’e  shall  see  Him 
in  the  supreme  achieA’ement  of  human  nature,  AA'hich  is  ; 
first,  to  perceiA'e  and  knoAA'  that  GOD  IS  SUPREME, 
and,  then,  that  a God-like  supremacy  is  possible  to  His 
earthly  children ; though  only  to  him,  aaIio,  believing 
henceforth  that  God  is  the  GOAL  of  manhood,  realizes 
that  the  final  test  of  the  human  AA’ill  is  in  its  God-Avard 
striAung,  so  agonizing  AA’ith  earnestness  that  it  AA’ill  neA'- 
er  suffer  itself,  by  sin,  to  fall  short  of  self-surrender, 
of  obedience,  eA'en  unto  death ; and,  beyond  this,  real- 
izing also  that  since  THIS  exercise  of  the  Will,  that 
proA'es  its  heroic  poAver  by  death,  IS  PART  OP  GOD’S 
WILL  FOR  ITS  FINAL  DEVELOPMENT,  emerges  at 
last  into  the  Resurrection  consciousness  that,  God  so 
helping  it,  “It  is  not  possible  that  (such  a Avill)  should 
be  holden  of  death.”  Otheiwise,  God  Himself  AA'ere  not 
Almighty.  Lie  must  accept  the  offering  AA’hich  Him- 
self commands.  It  is  not,  then,  death  merely',  or  death 
only,  that  God  asks.  He  Avants  life,  that  proA'es  and 
achieA'es  its  deathlessness  by  its  loyalty  through  death. 

This,  felloAv  Americans,  felloAV  Christians  of  AA’hat- 


12 


CHURCH  UNITY 


ever  name,  is  the  challenge  of  that  Victorious  Christ 
Whose  faith  overcame  the  world  TO  A WORLD  who, 
rejecting'  this  challenge  to  victory  through  union  with 
God,  proclaims  itself  defeated  in  the  War  for  the  Spir- 
itual unity  of  the  Nations,  which  unity  would  mean 
freedom  for  all  the  nations,  Germany  included.  Mean- 
while, would  it  be  freedom  for  Germany  were  we  to 
impose  our  national  will  upon  the  national  will  of  Ger- 
many, in  spite  of  President  Wilson’s  exalted  philosophy 
and  dream  of  autonomy  for  every  nation?  Some  would 
reply, — “Yes.  Por,  such  an  imposition  would  be  Ger- 
many’s emancipation.”  In  the  field  of  pui’ely  human 
ideals  of  justice  this  were  true;  wherein  either  “an  eye 
for  an  eye,  and  a tooth  for  a tooth,”  or,  some  of  their 
equivalent  restitutional  and  retributive  forms,  were  the 
accepted  principle  of  social  order  and  our  government- 
al practice  in  courts  of  law.  But,  in  such  case  what  be- 
c.omes  of  the  spontaneous  life  of  free  motive  and  free 
impulse?  Shall  WE  apostatize  from  God  by  leaving 
no  place  for  repentance?  I for  one  believe  that  there 
is  for  Germany,  and  for  us  all,  a higher  freedom  and  a 
higher  justice.  It  is  the  highest  of  all,  indeed.  It  is 
this:  “He  hath  showed  thee,  0 man,  what  is  good; 

and  what  doth  the  Lord  require  of  thee,  but  to  do  just- 
ly, and  to  love  mercy,  and  to  walk  humbly  with  thy 
God?”  IIow  doth  the  Loi'd  “require?”  Certainly, 
since  Himself  endured  the  punishment  which  our  sin 
merited,  not  by  compnlsion  of  physical  force — though 
as  the  President  has  warned  us,  it  Avill  take  “force  to 
Ihe  uttermost  to  win  this  war;”  and,  Christ  himself 
laid  down  the  law  that  “All  they  that  take  the  sword 
shall  perish  with  the  sword.”  But,  the  greater  victory 
will  be  to  win  Germany  back  from  her  obsession,  her 
auto-hypnosis,  to  God  her  highest  freedom  after  the 
war  is  over.  There  IS  a righteous  indignation:  such  is 
ours.  But  let  us  not  get  so  mad  with  hate  we  cannot 
see  straight.  So  shall  we  miss  our  mark  when  we  shoot 
at  the  enemy  from  onr  aeroplane  of  Timth.  Hence,  I 
say,  what  the  Imrd  reciuires  of  us  takes  not  its  ORIGIN 
in  physical  restraint,  but  in  Spiritual  movement.  The 
man,  or  nation,  who  is  not  free  to  surrender  his  free- 
dom to  God  the  Highest  of  all  freedoms  as  the  U.  S.  has 


CHURCH  UNITY 


13 


(lone,  is  not  free  at  all.  He  has  not  seen  his  goal ; nor 
consciously  entered  upon  the  final  destiny  of  mankind. 
To  see  this  fact  of  human  experience  is  to  see  Jesus 
Christ  in  His  Majesty.  And  who  fails  to  perceive  this 
truth  stops  short  at  the  point  where  his  spiritual  evo- 
lution begins. 

Abstractly,  Christ’s  practice  is  our  final  court  of 
appeal  in  the  Democracy,  nay  rather,  the  human  king- 
dom of  self-controlled  conduct.  Christ  never  used  the 
word  Democracy:  His  language  is — “The  Kingdom  of 
God.  ’ ’ It  Avas  that  which  made  HIM  a good  citizen. 

Is,  then,  Pilate’s  the  Avorld’s  judgment  also? — “I 
find  in  him  no  fault  at  all.’’  Is  this  the  Jesus  WE  see, 
or  desire  to  see?  Hai^e  we  in  our  enterprise  of  Avar 
adopted,  or  do  Ave  intend  ultimately  to  adopt.  His 
manner  of  life  as  the  model  existence  for  all  men? 
AVell,  HIS  manner  of  life  is  this — an  appeal  to  One  oth- 
er, One  higher : ‘ ‘ He  that  hath  SEEN  me  hath  seen  the 
FATHER.”  Why  an  appeal  to  the  Father  here?  Be- 
cause the  very  core  of  the  consciousness  of  the  true  son 
of  his  true  Father  is  the  motiAm,  the  heart,  of  Boat. 
Love,  both  human  and  Dhdne,  is  the  poAver  of  blessing 
by  OVERFLOW. 

Ah,  you  say — “Precisely:  hoAV,  then,  can  a true 
Father  inflict  pain  upon  his  loyal  child?  In  reply,  let 
me  submit  that  tAvo  other  questions  are  more  funda- 
mental, tAvo  facts  are  more  primary,  than  this. 

First,  if  loA^e  be  not  free  to  prove  itself  by  the  pain 
of  sacrifice,  then  into  AAdiat  dark  obliAdon  has  the  glory 
of  motherhood  disappeared?  “She  remembereth  no 
more  the  anguish  for  joy  that  a man  is  born  into  the 
Avorld.”  Christ,  nor  is  any  man,  is  not  free  except,  and 
until,  he  freely  surrenders  his  freedom.  This  is  the 
final  test  of  the  supremacy  of  the  human  aauII.  The 
suffering  counts  only  as  the  measure  of  the  fruitful- 
ness of  self-control.  It  required  Christ’s  surrender  in 
Love  to  establish  His  Perfect  Manhood.  And  this,  I 
repeat,  is  His  challenge  to  humankind : to  perfect  them- 
selA’es  by  obedience,  AAdien  He  says:  “FoIIoav  me.” 

But  Avhither?  Noav,  second — God  Himself  A\’as  nail- 
ed to  the  Cross : Father,  Son,  and  Holy  Ghost,  hung  and 
suffered  there.  Easter,  hoAvbeit,  proA'es  this  pain  AA'ere 


14 


CHURCH  UNITY 


not  a blight  but  a Iransfiguration  of  glor\’.  God,  then, 
loves  the  Cross,  lie  bore  it  lovingly  because  it  both 
establishes  the  fact  that  LOVE  IS  supreme,  and  points 
the  Avay  to  freedom  both  Human  and  Divine — to  that 
liberty  which  is  the  Father’s  own,  and  to  the  liberty 
which  is  the  Son’s  own:  they  twain  being  several  only 
in  Union.  Our  Faith  is  built  upon  the  doctrine  of  the 
Three  in  One.  The  very  fact  that  self-surrender  simply 
to  the  idea  of  God  is  the  most  agonizing  challenge  that 
can  ever  be  addressed  to  the  human  Avill  is  to  me  one  of 
the  surest  proofs  of  the  Being,  the  existence,  of  God. 
Christ’s  surrender  to  this  IDEA  is  the  demonstration. 
It  shows,  too,  that  this,  the  hardest  thing  to  do,  is  the 
best.  For,  in  that  one  moment  of  his  human  dereliction 
God  seemed  to  Christ  to  be  no  more ; and  all  He  had 
left,  apparently,  Avas  the  idea  of  God  as  the  beacon 
light  of  a Avill  that  yet  Avould  perfect  itself  by  fighting 
its  Avay,  faitliAvise,  tlu’ough  the  sin-cloud  that  shrouded 
His  Cross  AAuth  its  blackness  TO  the  God  of  His  Faith 
and  Obedience. 

Hence,  Avhat  is  this  judgment  Avhieh  noAv,  “must  be- 
gin at  the  house  of  God?’’  It  is  the  recovery,  by  many, 
alas  by  some  in  our  oaaui  fold,  (“They  are  not  all  Israel, 
AA’hich  are  of  Israel’’),  of  this  idea  of  God,  and  not  the 
indiA'idual  creature,  as  supreme.  Too  many  Christians 
have  burnt  out  their  energy  in  the  sphere  of  Spiiitual 
Dynamic  under  the  obsession  that  the  noblest  enter- 
piise  of  life  AA'as  to  establish  their  personal  identity  and 
prerogative  at  the  cost  of  eA'erything  else : catii  God, 
by  some,  must  noAV  be  dismissed,  or,  subjugated. 

i\Iay  it  not  be  too  late  that  men  are  noAv  learning  to 
say  Avith  Christ — “I  must  be  about  my  FATHER’S 
business!”  And,  unless  obedience  is  to  be  left  in  the 
abstract,  and  get  us  noAvhere  foiuvard  because  so  it 
Avere  the  dreary  experience  of  theory  Avithout  practice, 
it  must  be  FOCUSSED — Dr.  Sinythe  and  his  company 
say  something  of  the  same  sort  in  this  form : ‘ ‘ The 

aAvakened  spirit  does  nothing,  and  if  not  made  incarn- 
ate it  may  vanish  from  us,”^ — Verily,  and,  so  I .say,  the 
AAull  retpiiring  its  object,  and  for  its  highest  exercise, 
its  highest  object.  Obedience  must  be  focussed  by  defi- 
nite acts  of  the  AA'ill  upon  such  things  as,  God  haA'ing 


CHURCH  UNITY 


15 


instituted  them  for  the  purpose,  and  we  in  Faith  hav- 
ing received  them,  establish  the  mutual  bonds  of  an 
eternal  Covenant.  Such  foci  are  the  Sacraments,  in- 
cluding above  all  the  Sacrament  of  Order  upon  which, 
ordinarily,  all  other  Sacraments  hang.  The  Sacrament 
of  Order  is : the  Sacrament  of  Obedience.  Here  is  the 
Blood-written  Chai’ter  of  our  Ecclesiastical  steward- 
ship. The  Church,  the  Kingdom  of  God,  is  bound  by 
the  very  constitution  of  her  nature  to  be  nothing  if  not 
the  most  concrete  Life  we  can  ever  know,  because  God 
IS  God,  the  Lord  and  GIVER  of  Life,  and  not  simply 
an  abstract  idea,  merely  the  object  of  the  speculative 
intellect.  Such  is  the  Church’s  theory  of  the  Ecclesias- 
tical ORGANISM ; but  she  did  not  write  it  doAvn.  Ever 
WAS  this  the  consciousness  of  the  Body  of  Christ  mys- 
tical. She  has  proven  the  theory  by  liAung  the  Life. 
God  helping  her  she  could  do  no  other.  To  compromise 
or  Avater  doAvn  the  theory  Avhich  she  has  demonstrated, 
and  knoAvs  it,  Avere  to  jeopardize  her  A^ery  existence  by 
entering  the  category  of  those  Avhose  opposing  theory 
they  aeknoAvledge  to  be  deficient  in  their  present  day 
confession  of  failure,  and  AAdiose  restricted  poAver  they 
Avould  have  us  augment  by  Episcopal  Ordination, 
though,  (sadly  Ave  read  it),  they  “cii’cuitously”  make 
request  over'the  shoulders  of  our  Avounded  soldiers.  We 
cannot  shift  the  superstructure  of  the  Church  from  her 
Corner-stone,  that  Rock  Avhich  Christ  is,  to  the  founda- 
tions of  Avood,  hay,  stubble,  AAdiich  is  the  alternatiA-e 
presented  to  us  Avhen  these  petitioners  ask  us  for  the 
Episcopate  saying,  “We  may  accept  (Episcopal)  con- 
secration to  the  Avork  of  the  Christian  Ministry  Avithout 
AGREEING  entirely  as  to  the  INTENTION  of  the  Or- 
dinance.’’ Are  disloyalty  and  treachery  lurking  here? 
“The  hands  are  the  hands  of  Esau,  but  the  voice  is 
Jacob’s  voice.”  Ah?  “Jacob  haA^e  I loA^ed ; Esau  haA^e 
I hated,”  you  retort..  Well,  yes:  because  Jacob  A'al- 
ued  the  inheritance  enough  to  cheat  in  gaining  it ; 
Esau  didn’t  CARE. 

No.  We  will  not  sell  our  birth-right  for  the  mess  of 
Federated  pottage.  UNITY  is  ONENESS  WITH 
JESUS  CHRIST,  through  OBEDIENCE;  not  federa- 
tion amongst  ourselves  AAUth  Christ  accepted  or  reject- 


16 


CHURCH  UNITY 


ed  according  as  the  individual  seeking  Ordination 
pleases.  What  power  is  born  of,  what  sincerity  lies 
within,  receiving  an  ordinance  Avhose  “Intention”  is 
rejected?  Is  not  “a  double-minded  man  unstable  in  all 
his  ways?”  No  man  enters,  or  abides  in,  Christ’s 
Priesthood  ivho  insists  upon  his  right  to  membership 
Avith  the  Traditores.  Thus  Avould  God’s  Word  return 
to  Him  A’oid. 

AVE  are  a Church  under  oliedience.  AA^e  refuse  to  re- 
turn to  Him  void  God’s  AA'ord,  AAdiieh  is;  “Search  the 
scriptures;  for  in  them  ye  think  ye  haAm  eternal  life: 
and  they  ai’e  they  A\diieh  testify  of  me.”  And  AA^ien  we 
ha\m  found  Him  AA'hat  liaA'e  Ave  found? — “A  Priest  for- 
ever after  the  order  of  Melchisedec.”  This  is  Christ’s 
highest  prerogatHe,  as  it  is  also  the  CONDITION  un- 
der Avhich  He  bestoAvs  His  blessing  upon  the  Christian 
Alinistry.  Apparently  these  petitioners  do  not  yet  per- 
ceWe  that  Priesthood  IS  LIFE — Life  through  death; 
Christ  says,  by  Avord  and  example.  But  in  their  almost 
Jesuitical  mental  reserA'ation  for  the  sake  of  a mistaken 
loyalty  to  their  pre-conceived  judgment  as  to  AA’hat 
constitutes  Christion  discipleship,  (auz.,  their  REAS- 
ONED decision  rather  than  a Christ-Avise  _ Act  of 
Faith)  ; in  their  request  for  Episcopal  Ordination  to  the 
Priesthood  Avithout  rendering  that  obedience  Avhich  is 
the  essence  of  Priesthood,  Avhat,  precisely,  are  they 
asking  us  to  do?  They  are  asking  us  to  take  doAA’n  from 
the  Cross  the  Christ  before  He  has  completed  His  act 
of  Avorld-redemption : Obedience  unto  death.  But  no, 
AA"e  must  NOT.  Rather,  this— “Let  be,  let  us  see 
Avhether  Elias  Avill  come  to  save  him.”  Elias  comes 
not.  Nor  does  He  Himself,  because  He  IS  God’s  Son, 
“come  doAA'n  from  the  Cross.”  It  Avas  God’s  Avill : and, 
die  He  Avould.  Noav,  a man  Avho  has  died,  cannot  un- 
die. These  men  come  asking  us  to  prove  our  Priest- 
hood by  dying  to  the  concept.  They  forget  that  so 
long  as  AA'e  continue  oliedient  Ave  have  done  and  are 
doing  our  dying.  This  is  the  only  poAver  by  AA'jiich  we 
gain  and  perpetuate  our  Priesthood,  after  Chi’ist’s  Or- 
der, forever.  “I  die  daily;”  St.  Paul  said:  for  so,  “I 
magnify  my  office”;  Avhieh,  being  interpreted  is:  so 
I make  mine  office  Avorth  another’s  haA’ing. 


CHURCH  UNITY 


17 


Unless  these  curious  Grecian  believers  see  this  as 
their  goal  they  are  chasing  a rainbow  which  has  no1:  in 
it  God’s  covenanted  promise.  Thus,  God  gave  us  “His 
flesh  to  eat.”  But,  “Will  ye  also  go  a\\ay?”  “Ye 
know  not  what  ye  ask.”  “Are  ye  able  to  drink  of  the 
cup  that  I drink  of  and  to  be  baptized  -with  the  baptism 
that  I am  baptized  with?”  What,  in  essence,  'vas  this 
baptism?  It  was  the  Sacrament  of  will-Unity  with 
God.  And,  more,  blessed  be  God.  It  was  the  sacrament 
of  Christ’s  unity  with  his  fellow-men.  It  was,  and 
ever  shall  be,  in  the  fellowship  of  the  nations,  the  Sac- 
rament of  the  Elder  Brother.  But  you  cannot  “join” 
this  Union.  You  must  be  born  into  i*-  I/y  the  death  of 
submission.  Do  we,  then,  in  this  request  for  our  Or- 
ders, find  the  submission  which  has  exalted  tho^e  same 
Orders  to  the  point  of  PriestAvse-efficiency  A\hich 
makes  it  the  envy,  would  I might  say  tlie  desire,  of 
these  Grecian  Christians  Aidio  say  tliey  “AA'ould  see 
Jesus?’’  Tliey  frankly  decline  submission.  But  Christ 
can  no  more  do  His  Avork  through  us  Avithout  our  sub- 
missio  1 than  God  did  His  work  through  Christ  AvitJiout 
His  submission.  “Lo,  I come  to  do  THY  Will,  O God.” 
Just  here  I must  obtrude  a bit  of  person. il  histoi-y.  In 
tl:e  fall  of  1916  I received  the  high  honor  of  being  ap- 
pointed by  the  Social  SerAuce  Comi.'.issitni  of  the  Epis- 
copal Church  as  one  of  her  22  delegates  to  the  Quad- 
rennia,]  Meeting  of  the  Federal  Council  v-f  th.i  Charches 
of  Christ  in  America,  held  in  St.  Louis.  By  1he  more 
than  401  delegates  attending  some  20  Communions 
comprising  30  millions  of  Christians  AA’ere  represent- 
ed. I AA-ent  Avith  high  hopes  of  seeing  Federation  blos- 
som into  the  fruitfulness  of  Unity.  Did  I see  this? 
Alas,  No,  only  in  A'erbal  felicitations  of  felloAvship;  af- 
ter Avhich  brothers  fell  out  by  the  Avay.  At  the  first 
great  mass  meeting  leading  orators  said,  “Some  of  you 
sitting  here  Avould  plead  from  this  platform  for  Unity. 
What  need?  We  already  haA’e  Unity.  Don’t  you  see 
it  here,  amongst  yourseh'es”?  He  saAV  something  Avhieh 
to  others  of  us  remained  invisible  as  that  neAv  suit  of 
clothes  the  King  thought  he  Avas  Avearing  in  The  Arab- 
ian Nights  Tales.  Unity  ? ! AVhen  not  one  business  ses- 
sion Avas  opened  AA'ith  a prayer  Avhich  did  not  include  a 


l: 


CHURCH  UNITY 


l)etitioii  FOR  Unity.  So  in  every  one  of  the  definite 
penocls  set  apart  for  prayer  -was  this  same  petition 
echoed  and  re-echoed. 

“What  a man  seeth,  why  doth  he  yet  hope  for?” 

Their  i)rayers  were  for  me  deep  moments  of  spirit- 
ual rejoicing^.  They  helped  me  more  than  ever  to  hope 
for  Unity.  I thought,  “Surely,  it  is,  if  not  here,  at  all 
events,  coming.”  Were  those  prayers  answered?  Not 
at  that  Council.  Not  yet.  On  the  last  afternoon  de- 
voted to  business  one  Commission  made  its  report  urg- 
ing the  Council,  for  the  achievement  of  a certain  good 
end,  to  exercise  its  moral  constraint  through  an  appeal 
to  the  President  of  the  U.  S.  The  Presbyterian  Church 
in  the  U.  S.  (South)  gave  notice  that  it  would  with- 
draw from  the  Council  if  the  recommendation  were 
acted  upon  affirmatively.  They  Avere  “opposed  to  the 
union  of  Church  and  State ; to  any  dictation  to  the 
President.”  They  put  the  Council  upon  its  good  be- 
havior through  another  four  years  of  probation. 

Likewise,  did  the  Se\'enth  Day  Baptist  brother,  Avho 
said  to  the  Commission  on  Sunday  oliserA'anee,  that  if 
their  recommendation  included  the  use  of  “Sunday”  as 
though  it  Avere  the  Lord’s  “Sabbath”  “it  Avould  be  an 
insult  to  his  Church”  and  “they  Avould  haA-e  to  AAuth- 
draAv  from  the  Council  of  Federated  Churches.”  I 
repeat — “The  hands  Avere  the  hands  of  Esau,  but  the 
voice  Avas  Jacob’s  Amice.”  By  the  Avhich  I mean  that 
one  heard,  oft-repeated,  the  Bible  language  about  the 
Kingdom  of  Priests.  They  seemed,  indeed,  to  reckon 
themselves  such;  but  it  appeared,  to  one  intensely  in- 
terested obsei-A-er,  yearning  for  the  establishment  of 
that  Kingdom  eAmryAAdiere,  as  though  they  Avere  using 
Scripture  language  AAUlhout  apprehending  the  “Truth 
— as  it  is  in  Jesus.”  Priesthood  means  that  life  Avhich 
Christ  lived  out  by  surrender.  But  if  the  Council  of 
Federated  Churches  did  not  apprehend,  no  more  do 
our  latest  claimants  for  Unity  by  seeking  our  Episco- 
pate. 

They  demand  Unity  Avith  us  in  the  Church  of  God  on 
their  oAvn  terms,  and  under  the  impulse  of  their  oaaua 
interpretation.  While  the  Scripture  says;  “No 
prophecy  of  Scripture  is  of  any  private  interpreta- 


CHURCH  UNITY 


19 


tion. ” Did  God  grant  Unity  with  himself  to  Mary’s 
Son  on  the  terms  of  His  hnman,  earthly,  prayer — “If 
it  be  possible,  let  this  cup  pass  from  me?”  Or,  in  the 
aspect  of  his  human  nature  and  Avill,  Avas  His  union 
Avith  God  effected  upon  the  terms  Avhich  GOD  laid 
doAvn  by  constituting  the  human  Avill  to  be  Avhat  it  is — 
a thing  Avhich  cannot  be  PERFECTED  AAuthout  sur- 
render to  HIM?  Hence — ineAutably — ” Not  my  Avill  but 
thine,  be  done.” 

Dr.  Smythe,  and  his  confreres,  and  WE  ALL,  (I  am 
trying  to  “speak  the  truth  in  loA"e“),  might  learn  a 
lesson  in  true  Priesthood,  if  aa’o  cannot  face  the  CROSS, 
from  the  soldiers  in  the  trenches. 

A French  Artillery  obseiwer  AA’as  stationed  in  a 
trench  from  AAdiere  the  Germans  had  been  driA'en  out 
Messages  came  duly,  for  a AAdiile.  Then  he  said,  ovei 
his  telephone,  “The  Geiunans  are  here  again.  Fire,  on 
me.”  They  did;  droA-e  the  Germans  out  again,  and 
searching  for  their  comrade,  found  him  at  the  bot- 
tom of  the  debris-stunned  but  unharmed.  It  aauII  not  al- 
AA\ays  happen  that  Avay,  to  the  priest-spirit.  It  did  not 
for  the  Christ. 

When  the  Franco-Prussion  War  of  1870  ended  in  auc- 
tory  for  the  HUNS  (this  is  the  Kaiser’s  oaaui  prescribed 
phonetic  spelling  of  the  name  German  to-day,  and  I 
pray  my  countrymen  that  this  much  of  the  German 
tongue,  this  AAmrd  Hun,  only,  be  forever  retained  in  the 
curriculum  of  the  Public  Schools  of  an  America  FOR 
AMERICANS,  and,  “Lest  AA'e  forget.”) — Well,  as  I 
was  saying,  the  Parisians  gathered  at  the  gates  of  their 
city  looking  Avith  longing  hope  for  the  return  of  their 
defeated  husbands  and  sons.  They  came  back  as  strag- 
glers; and  Avere  joyously  Avelcomed  to  their  homes.  But 
there  Avas  one  soldier  Avho  had  not  met  defeat.  One 
lone,  AvidoAved  mother  at  last  Avas  left  standing  and 
neering  doAvn  the  road — until  she  was  sure.  Then, 
from  the  joy  of  a heart  that  had  cradled  such  LOYAL- 
TY, she  cried  to  Heaven, 

“Thank  God!  HE  didn’t  come  back!” 

God  knoAvs;  WE  WANT  our  brothers  of  these 
“folds”  restless  and  disappointed  in  their  separation 
to  haA'e  our  Gift  of  Episcopacy  as  theirs  Avithin  the  ONE 


20 


CHURCH  UNITY 


“FLOCK”  OP  CHRIST.  But  we  ask  that  it  shall  be 
preserved  in  its  integrity  of  purpose  and  life.  UNDER 
obedience  Ave  received  it.  TO  obedience  only  can  Ave 
confide  it  Avith  sufficient  assurance  that  the  interests 
of  God’s  Kingdom,  Avhich  it  Avas  called  into  being  to 
maintain,  shall  be  conserved  and  advanced. 

Since  it  is  the  PRINCIPLE  of  IndiAudualism,  (both 
ROIMAN,  and  Protestant, — We  all  “liaA^e  not  obeyed 
the  Gospel”),  Avhich  to  a marked  degree  has  disrupted 
God’s  Church,  that  principle  must  be  abandoned  by 
all  Avho  in  the  Name  of  Jesus  Christ  profess  to  seek 
Unity  Avith  God,  and.  Brotherhood  A\dth  each  other. 
They  should  remember  St.  Peter’s  Vision  of  Racial  Sol- 
idarity. 1st.  St.  Peter  II.  6-10.  “It  is  contained  in  the 
Scripture,  Behold  I lay  in  Sion  a chief  corner  stone, 
elect,  precious:  and  he  that  belieATth  on  him  shall  not 
be  confounded.  Unto  you  therefore  Avhich  BELIEVE 
he  is  precious : but  unto  them  Avhich  be  disobedient,  the 
stone  Avhich  the  builders  disalloAved,  the  same  is  made 
the  head  of  the  corner,  and  a stone  of  stumbling,  and 
a rock  of  offence,  eA'en  to  them  AAdiich  stumble  at  the 
Avord,  being  disobedient : AA’hereunto  also  they  AA'ere  ap- 
pointed. But  ye  are  a chosen  generation,  a Royal 
Priesthood,  an  holy  nation,  a peculiar  people;  that  ye 
should  shoAv  forth  the  praises  of  him  Avho  hath  called 
you  out  of  darkness  into  his  marA'ellous  light : Which 
in  time  past  Avere  not  a people,  but  are  noAV  the  people 
of  God : AA'hich  had  not  obtained  mercy,  but  noAv  haA'e 
obtained  mercy.” 

Oh ! my  felloAA^-countrjonen,  We  are  face  to  face  Avdth 
either  the  final  Apostasy  from  God;  or,  that  Pentecost 
Avhich  shall  spiritualize  the  poAver  of  eA-ery  man  A\dth 
augmented  LIFE.  We  must  settle  uoav  the  paramount 
question  of  choice  as  to  AA'hether  the  Democracy  of  this 
Avorld  shall  come  as  the  Kingdom  of  God  amongst  men ; 
or,  shall  it  be  the  Democracy  of  GODS,  ODIN  in  such 
case  receiAung  first  choice.  “Choose  ye  this  day  AAdiom 
ye  AAull  serve ; Avhether  the  gods  which  your  fathers 
serA-ed  that  Avere  on  the  other  side  of  the  flood,  or  the 
gods  of  the  Amorites,  in  AAdiose  land  ye  dAvell : but  as 
for  me  and  my  house,  Ave  Avill  serA’e  the  Lord.”  Why 
try  to  be  that  impossible  thing  the  “Super-man?” 


CHURCH  UNITY 


21 


Rudolph  Eucken,  professor  of  Philosophy  at  Jena  Uni- 
A'ersity  said:  “Nietzsche’s  attempt  to  cut  the  subject 
(individual)  adrift  from  the  ivorld,  and  make  it  de- 
pend on  itself,  was  certainly  stimulating.  (It  was).  It 
opened  up  neiv  possibilities  and  shed  a new  light  on 
many  old  positions.  (It  certainly  has:  we  stand  hor- 
ror-stricken in  its  ghastly  shining.)  But  this  by  itself 
cannot  give  to  life  a spiritual  substance  or  an  inspiring, 
unifying  purpose.  (It  can  not.) 

TIJE  INDIVIDUAL,  IN  OUTBIDDING  ALL  OTH- 
ERS, THREATENS  TO  OVERREACH  HIMSELF.’’ 
(Here  is  a ivhole  sermon  on  patriotism.)  Eucken ’s  fin- 
al judgment  is:  “Despite  the  rich  driersity  of  its  con- 
tributions, subjectivism  cannot  rank  as  more  than  a 
mere  passing  phase  ivhich  HUMANITY,  under  the  spur 
of  its  own  spiritual  nature,  is  even  now  outgrowing 
and  is  destined  in  time  to  outlive  altogether.”  I think 
here  as  in  a former  sentence  of  Eucken,  Germany  has 
herself  furnished  the  BIOLOGICAL  REASON  Avhy  she 
cannot,  shall  .not,  win  this  Avar.  “Truth!  crushed  to 
earth  irill  rise  again.  ’ ’ 

HUMANITY ! 

Ah ! that  is  the  Avord ; humanity,  Avhich  is  human  be- 
cause it  has  a spiritual  nature,  a nature  Ai^hich  is  spirit- 
ual because  the  nature  of  man  has  its  roots  in  the  Na- 
ture of  God ; of  God  Who  is  LoA^e ; Who  knoAA's  Himself 
as  Love  because  HE  loves  others  not  less  than  Self ; and 
Who  could  not  hope  to  retain  others’  respect  except 
He  so  respect  others  as  to  retain  His  OAvn  self-respect ; 
Who,  so,  demonstrates  the  MUTUALNESS  of  Life,  for 
it  Avould  seem  no  more  possible  for  God  than  for  man 
to  live  unto  Himself  alone,  as  a UNITARIAN  PRINCI- 
PLE. (The  Unitarian’s  doctrine  is:  SELF  here;  God 
yonder — NeA^er  shall  they  tAvain  be  one  flesh.  God  must 
not  be  permitted  to  become  Incarnate.)  But,  OUR 
GOD  IS  A TRINITY  IN  UNITY.  What  then,— God 
could  not  BE  God  did  He  not  live  out,  exhibit.  Priest- 
hood through  Sacrifice,  the  sacrifice  not  of  another  for 
His  OAAUi  gain,  but  the  sacrifice  of  Himself  for  another’s 
gain.  God  on  the  Cross,  then,  is  not,  as  Nietzsche  Avould 
haA'e  it,  a curse  upon  life.  God  on  the  Cross  is  life’s 


CHURCH  UNITY 


emancipation.  And  if  freedom  be  the  fruit  of  sacrifice 
(and  how  else  did  the  Fathers  establish  this  nation?) 
why  is  it  not  also  the  root  of  sacrifice,  since  life  is 
ONE  in  all  its  stages? 

GOD,  and,  Man : — if  God  loses  man.  He  loses  His 
glory ; if  man  loses  God  he  loses  his  Life.  But  if  man 
loses  his  life  for  God  he  finds  it  again  IN  GOD  as  sure- 
ly as  God  found  His  life  again  when  He  lost  it  FOR 
!Man.  He  that  loveth  is  born  of  God;  born  of  His 
Fathei’,  and  knows  the  true  Fatherland,  is — A Patriot. 
Only,  my  friends,  as  ye  are  a Royal  Priesthood,  are  ye 
a peculiar  people,  an  holy  nation,  a chosen  generation. 

Priesthood : Royalty ; these  are  the  essential  ele- 

ments of  abiding  National  Life.  The  world  has  forever 
been  trying  to  set  the  one  over  against  the  other.  It 
cannot  be  accomplished.  Every  man’s  wish  to  be  a 
IvING  is  the  gift  of  a DiAune  Father  to  his  earthly 
child ; one  part  of  his  heritage : the  other  part  of  Avhich 
is,  first,  to  be  a Priest — for,  is  it  not  a Priestly  act  by 
Avhich  the  Father  gives  life  to  his  son,  since  it  is:  Life 
for  Life? 

Hence,  I submit,  my  brothers,  to  you  avIio  Avould  be 
each  a king,  if  National  life  is  ever  to  be  a priesthood 
of  kings,  its  establishment  Avill  come  only  through  a 
Kingdom  of  PRIESTS.  Jesus  Christ,  Avhose  likeness  Ave 
Avould  see  in  every  child  of  man,  Avas  not  King  until 
and  except.  He  Avas  first  Priest.  “Lo,  I come  to  do  Thy 
WILL,  (3  God.”  Would  you  be  a King?  Then  exer- 
cise that  Priesthood  Avhose  Altar  of  Self-sacrifice  is  its 
imperishable,  indestructible.  Throne. 

This,  only,  can  be  the  highest,  because  it  only  is  the 
Avidest  Patriotism. 

To  achieve  this,  under  the  matchless  leadership  of 
One  Who  knoAvs  the  Avay,  for  He  has  shoAvn  it  to  us, 
will  be  to  “SEE”  The  KING  IN  HIS  BEAUTY,  and  to 
usher  in  the  day  AA'hen  all  the  kingdoms  of  this  Avorld 
are  become  the  Kingdom  of  our  Lord,  and  of  His 
Christ;  and  He  shall  reign  foreA’er  and  eA’er — ” “The 
Prince  of  Peace.”  May  I,  in  conclusion,  miniaturize 


CHURCH  UNITY 


23 


the  vision  of  Jesus,  Avhich  I have  been  trying  to  unfold, 
by  presenting  you  with  my  own  concept  of: — 

* “THE  NEW  CKEATURE  IN  CHRIST.” 

Father!  in  Heaven,  and  in  me,  THY  CHILD; 

THOU  madst  ME  Thy  HEAVEN  in  this  earth’s  wild! 

LIFE!  of  my  life,  “with  Christ  hid  in  GOD”, 

When  Gethsemane’s  death  was  BIRTH  by  the  ROD; 

RAISE  me,  from  self,  to  find  SELF  in  THEE, 

That,  in  Self  DEAD,  RISING,  I may  KNOW  SELF  in  me. 


AMEN. 


